The second view is that the follower’s prayer is dependent upon the imam’s prayer and derives from it in all circumstances. Thus, every defect in the imam’s prayer carries over to the follower’s prayer, based on the Prophet’s words, peace and blessings be upon him, “The imam bears responsibility.” Accordingly, one who follows an imam who is in a state of ritual impurity but has forgotten it must repeat the prayer just as his imam must. This is the position of Abū Hanīfa and one narration from Ahmad, which Abū al-Khattāb preferred. Some who held this view, such as Muhammad ibn al-Hasan, even maintained that one who has performed ablution should not follow someone who has performed dry ablution, because the latter’s state of purification is inferior to his own.

The third view is that the follower’s prayer is dependent upon the imam’s prayer, but a deficiency carries over to the follower’s prayer only when neither of them has a valid excuse. When an excuse exists, the deficiency does not carry over. Thus, if the imam believes himself to be in a state of ritual purity, he is excused for leading the prayer, and the follower is excused for following him. This is the view of Mālik, Ahmad, and others. The reports transmitted from the Companions concerning this issue are to be understood in accordance with this view, which is the most balanced of the three. As we have mentioned regarding the deficient imam himself, the ruling on him when there is a need differs from the ruling when there is no need; the ruling on his prayer therefore follows the same pattern as the ruling on him personally.

This principle also governs a follower’s praying behind an imam who has omitted something that the follower regards as one of the obligatory elements of the prayer, provided that the imam follows a reasonably admissible interpretation—for example, his view that ablution is not invalidated by the discharge of impurities from somewhere other than the two passages, by touching the penis, or by similar acts. In such a case, the imam’s belief that his prayer is valid is comparable—and even more warranted—to his belief in its validity when he is unaware that his ritual purity has been invalidated, for in the latter case he is required to repeat the prayer. This, too, is a useful principle.

The soundness of this view is also demonstrated by the report narrated by al-Bukhārī in his Sahīh from Abū Hurayra, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “They lead you in prayer. If they perform it correctly, both you and they will be rewarded; but if they err, you will be rewarded and they will bear the blame.” This explicitly establishes that